Who made you a prince and judge over us? is a rhetorical question, a question that does not demand an answer. In some languages it will be worded as a strong statement. Here it means “You have no right to interfere!” or “We do not recognize you as having authority over us!” The Hebrew word for prince actually means “ruler” or “officer” (New English Bible), not “son of a ruler.” It was probably known that Moses was the adopted son of the princess, and this would make him a prince in the sense of the English word. But the word means only one who rules or has authority. The word for judge should be understood simply as one who settles disputes, and probably refers to an office of lower rank than that of “ruler.” Alternative translation models are “Who gave you the authority to judge us?” “You have no right to judge us!” or “You are not a chief to be able to decide whether we are right or wrong.”

Do you mean to kill me…? is also a rhetorical question. It may have been asked in self-defense, but more likely it was intended as a threat. The word for kill has a very broad meaning. It does not specify either the means or the intent of killing as do other Hebrew words used in Exodus. It simply means “cause to die” and may need to be translated in this way, if all available terms are too specific. Alternative translation models are “You plan to kill me [or, cause me to die] just as you did that Egyptian, don’t you?” or “I suppose you are going to kill me just as you killed that Egyptian.”

Then Moses was afraid because the secret was out; he was not afraid of this man who rejected his authority. Afraid may be rendered figuratively; for example, “Moses’ heart [or, liver] shivered [or, trembled].” So he thought, or “said to himself.” The Hebrew word means “said,” but the context suggests that he was only thinking the words that follow.

Surely the thing is known expresses what Moses thought as a direct quotation. Surely translates a Hebrew word indicating surprise that events have turned out differently from what was expected. This is difficult to show in English with a single word. In colloquial English one may say “Oh oh!” and some languages may have an appropriate ideophone. Since the thing refers to what Moses had done to the Egyptian the preceding day, one may say “Oh oh! They know what I have done!” Good News Translation‘s model is a good one: “People have found out what I have done.”

In some languages it is not natural to speak to oneself or to express one’s thoughts in direct discourse. So one may translate with indirect discourse. (Compare Moffatt, “This made Moses afraid; he reflected that what he had done must be known,” and the Living Bible, “When Moses realized that his deed was known, he was frightened”). One may also say “When Moses realized that people knew what he had done, he was afraid.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

The LORD said to him: Good News Translation begins this clause with “So,” indicating that the LORD is answering another one of Moses’ excuses.

What is that in your hand? is an unexpected question in response to Moses’ question of “What if?” It suggests that Moses is standing by the burning bush with his rod in his hand. The word that must therefore be rendered according to this context. In some languages it will be necessary to retain the word hand as in the Hebrew. An alternative translation model for this clause, then, is “What is that thing that you are holding in your hand?”

The rod may be rendered as a “walking stick” (Good News Translation) or a “staff.” The precise meaning of this word must always be determined by the way it is used. It is often used in reference to a king’s scepter, but in the hand of a shepherd it refers to a sturdy stick, about four or five feet in length, that served as a walking stick as well as a staff for nudging the sheep and goats along. It should not be thought of as a magic wand that suddenly appeared in Moses’ hand. (See the comment at 4.20.)

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Let heavier work be laid upon the men is a command addressed to no one in particular; it simply states what must be. Literally the Hebrew says “The work is to be heavy upon the men,” or “Let the work be heavy upon the men.” In context, however, it is still part of the command to the taskmasters and the foremen in verse 6. A more natural form in English is “Make these men work harder” (Good News Translation). As it is used here, the word for men does not necessarily refer to males in contrast to females. New Jerusalem Bible‘s “people” is better. New Revised Standard Version has changed upon the men to simply “on them.” An alternative translation model, then, is “You must force these people [or, Israelites] to work harder,” and in some languages it will be necessary to add the words “than before”; for example, “… work harder than before.”

That they may labor at it is literally “and they will work at it.” This may be understood as “let them keep at it” (New Jewish Publication Society’s Tanakh) or even “keep them busy” (Good News Translation), since this is still part of the command. An alternative rendering for the first part of this verse is “You must force these people to work harder than before, and be so busy working that….” And pay no regard to lying words is literally “and they will not look at words of deception.” Good News Translation brings out the implied meaning and purpose of the command: “so that they won’t have time to listen to a pack of lies.” It is not clear what the lying words were. They may be the announcement of Moses and Aaron in verse 3 that “the God of the Hebrews has met with us”; they may also be the words of the “cry” of the people in verse 8. New Jewish Publication Society’s Tanakh has “deceitful promises,” and Jerusalem Bible has “glib speeches.” Contemporary English Version has “Make them work so hard that they won’t have time to listen to these lies.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Verses 26-27 are an editorial conclusion to the genealogy and also a bridge that brings the reader back into the narrative. These are the Aaron and Moses points back to verse 20, where Aaron and Moses are listed. This emphasizes the fact that they “were the ones” (Good News Translation) the story is talking about. Aaron is listed first because he was older and because the genealogy focuses more on him. (But note the reverse order, “Moses and Aaron,” at the conclusion of verse 27.) To whom the LORD said refers back to verse 13, where the narrative had been interrupted by the genealogy.

Bring out begins a direct quotation of what the LORD commanded Aaron and Moses to do. (For Bring out see verse 13 and comment.) The people of Israel, of course, are the Israelites who were still in the land of Egypt. By their hosts uses a military term referring to soldiers ready for battle. Some translations have “armies” (New Jerusalem Bible, King James Version), but the Israelites were still slaves and not yet trained for war. Other translations suggest they were simply to be led out “in battle order” (Jerusalem Bible), or “troop by troop” (New Jewish Publication Society’s Tanakh). Good News Translation on the other hand understands hosts as referring to “the tribes of Israel.” Contemporary English Version has “every family and tribe of Israel.” These are both helpful translation models. (See also 7.4; 12.17, 41, 51.)

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Moses is the one to reply to Pharaoh, and Aaron does not seem to be involved. Be pleased to command me is literally “glorify yourself over me” and has been understood in different ways. (Note the variety in recent translations.) It is best to interpret this as a statement of respect on Moses’ part, but spoken with a bit of irony (New International Version “I leave to you the honor of setting the time”). This will emphasize even more the superior power of Moses’ God over that of the Pharaoh and his magicians. For it means that the king, by commanding when Moses should pray, will indirectly be calling on a God he has so far refused to recognize. Good News Translation‘s “I will be glad to pray for you” seems to have missed this irony. Contemporary English Version is better: “All right,” Moses answered, “You choose the time when….”

When I am to entreat probably refers to “the time when I am to pray” (Good News Translation) rather than to the time when the frogs are to be destroyed. The meaning seems to be that Moses will wait until the designated time, and then when he prays the frogs will be destroyed. However, some translations make a distinction here, suggesting that Moses will pray immediately, asking the LORD to destroy the frogs at the time chosen by the Pharaoh (so Jerusalem Bible, New Jewish Publication Society’s Tanakh, and Childs). Although this is a possible interpretation, translators are encouraged to follow Good News Translation. For you and for your servants and for your people means that Moses is willing to “intercede” (New English Bible) for all the Egyptians—the king, his “officers,” and all his “subjects” (New American Bible, New Jerusalem Bible).

When I am to entreat … that the frogs be destroyed is ambiguous in the Hebrew. Literally it says “when I will pray for you … to destroy the frogs.” Verse 8 makes it clear, of course, that Moses will pray to Yahweh. This may mean either that Moses will ask the LORD to destroy the frogs on behalf of the king and his people, or that he will pray for the king and his people, and then the LORD will destroy the frogs. Good News Translation seems to favor this second meaning, but the first meaning is to be preferred, along with most translations. In many languages it will be necessary to make it explicit that Yahweh is the one who will destroy the frogs. Translator’s Old Testament provides a good model: “I will pray to the LORD on your behalf … and ask him to destroy the frogs.”

From you and your houses uses the singular pronoun, but it may be necessary to translate you and your into the plural. There is no intention to exclude the servants or the people. And be left only in the Nile means that not all the frogs will be destroyed; there will still be frogs as before, but they will stay only in the river. One may express this as “Then you will be rid of the frogs from all your houses; there will be none left except those in the Nile River.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

For this time introduces what seems to be a result clause that assumes the Pharaoh’s continued refusal. The word for For (ki) in Hebrew is frequently used as a conjunction to introduce a causal clause. And a few translations (Jerusalem Bible, New International Version, Die Bibel im heutigen Deutsch, Contemporary English Version) interpret the ki as conditional, in the sense of “or else,” or “If you don’t.” This is possible, even though the conditional sense is usually made clear with two words, ki ʿim, meaning “for if,” as in 9.2. Good News Translation and others, however, omit the ki entirely, interpreting it simply as a marker emphasizing the absolute certainty of what will happen. This is the more probable meaning, and translators are advised to follow Good News Translation. This time means “this occurrence,” or simply “now.” In this case, therefore, the coming of the plague is certain, and the king’s positive response to the demand of verse 13 should be the result.

I will send, of course, means Yahweh will send. The same Hebrew verb is used here as in the demand formula in verse 13 (“Let my people go”). This may be an intentional play on the word. (See the discussion at 7.16 and 8.21.) All my plagues is difficult to understand. Good News Translation‘s “I will punish” probably fails to convey the full meaning of the plural form. It is possible to interpret this as a general statement explaining the reason for all the plagues, or all the remaining plagues, and not just the hailstorm. For example, Translator’s Old Testament has “at the present time I am sending all these plagues on you.” But it is more likely that the plural form is emphatic. New American Bible has “I will hurl all my blows upon you,” and New International Version has “I will send the full force of my plagues against you.” Contemporary English Version interprets the plural as meaning “worst”: “he [Yahweh] will send his worst plagues to strike you.” Another possible way of expressing this is “I am going to punish you more severely than before….”

Upon your heart is literally “to” or “toward your heart,” referring to the Pharaoh alone. The word heart is often used figuratively for the entire person, so New Jewish Publication Society’s Tanakh translates “upon your person.” In this case, however, your heart may indeed suggest “your mind” (Durham) in the sense of “your conscience,” but most translations stay with the simple meaning of “against you” (New International Version), or “you yourself” (New Revised Standard Version). Your servants and your people refers to the king’s “officials” (Good News Translation) and all the Egyptians.

Note that Good News Translation has changed the sequence of “you,” “your officials,” and “your people” to read: “not only your officials and your people, but I will punish you as well.” This is a device in English to bring out the intended emphasis in ascending order rather than the descending order of the Hebrew.

That you may know is another in a series of statements that explain the purpose of the plagues and answer the original question of the Pharaoh in 5.2, “Who is the LORD?” You is singular, referring to the king. There is none like me is only two words in Hebrew, meaning “absence” or “nothingness” plus “like me.” In all the earth means “anywhere on earth” (New American Bible) or “in the whole world” (New Jerusalem Bible).

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

And the locusts came up uses the same verb as verse 12, suggesting the locusts were also flying and hopping under their own power. Revised English Bible says “They invaded the whole land” (New Jewish Publication Society’s Tanakh, New Jerusalem Bible, and others), and Good News Translation has “They came in swarms” (New American Bible “They swarmed”). And settled on the whole country of Egypt, literally “settled at every boundary of Egypt,” means “settled in every area of the country” (New International Version). An alternative model for the first sentence is “They were swarming everywhere in Egypt.”

A dense swarm of locusts: dense swarm is literally “very heavy,” and such … as had never been before is literally “before it [there] was not such a locust like it.” The Hebrew does not have a separate word for swarm, but the word for “locust,” though singular in form, is collective in meaning. In some languages this will be expressed as “the largest group of locusts.” Nor ever shall be again is simply “and after it will not be such.” So Good News Translation has “It was the largest swarm of locusts that had ever been seen or that ever would be seen again.” Contemporary English Version has “never before had there been so many locusts in Egypt, and never again will there be so many.” Another way to render the final part of this verse is “This was the largest swarm of locusts that people in Egypt had ever seen, and they would never see so many locusts again.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .